When did Ezra come to Jerusalem?
The traditional date is 458 BC, in the seventh year of Artaxerxes I. Some scholars argue for 398 BC under Artaxerxes II. This commentary follows the earlier date, which fits the order of the book.
When did Ezra come to Jerusalem? Study Ezra 7 with context, apologetic analysis, and cross-references.
Dr. Lucas D. Shallua Commentary · EZRA 7 — EZRA THE SCRIBE AND THE DECREE OF ARTAXERXES
The traditional date is 458 BC, in the seventh year of Artaxerxes I. Some scholars argue for 398 BC under Artaxerxes II. This commentary follows the earlier date, which fits the order of the book.
Hebrew genealogies often skip names. The aim was to show Ezra's priestly descent from Aaron, not to list every generation.
Its language and form match Persian rescripts of the period. The Aramaic text and the details of the royal policy fit what is known of Persian administration.
The Persians recognized the local laws of their subject peoples as part of imperial policy. The Bible records the decree as history and does not present it as a model for church and state.
With chapter 7, the book of Ezra moves forward about fifty-seven years from the dedication of the temple in 515 BC to 458 BC, the seventh year of Artaxerxes I. The narrative also shifts from the third person to the first person in verse 27, beginning the section known as the Ezra memoir (7:27–9:15). The second half of the book concerns reform of the community, not construction of a building. Ezra's task was to establish the law of God as the standard for the community and to teach it. The decree of Artaxerxes in verses 12–26 is in Aramaic and is a rare example of a Persian royal rescript preserved in Scripture. Some scholars place Ezra's mission in the reign of Artaxerxes II (398 BC), but this commentary follows the traditional date of 458 BC.
The decree of Artaxerxes matches the style of Persian royal rescripts known from other sources, including the Elephantine papyri, the Gadatas inscription of Darius I concerning a sanctuary of Apollo, and the Passover letter of Darius II to the Jews of Elephantine in 419 BC, which gave official instructions regarding the Jewish festival. The Persian practice of supporting local cults and codifying local laws is documented by Darius's work on Egyptian law. The title sāpar dātā (scribe of the law) may reflect an official title in the Persian administration. The use of Aramaic as the language of imperial correspondence is confirmed by countless documents. The seven counselors of the king are also mentioned in Greek sources and in Esther.
This study preserves the hard questions, explanations, context, apologetic note, and references from Dr. Shallua's Commentary.